Chapter Twelve - The Glorious Consummation (58-66)
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As a result of this chapter, you should be able to:
describe the contents of Isaiah 58-66 as it relates to the outline given in the commentary;
describe the general progression of Isaiah 58-66; and
correctly interpret the ministry of the Messiah in His first and second advents as seen in Isaiah 58-66.
This chapter is divided into the following nine parts:
repentance followed by blessing (58:1-14);
the coming of the redeemer to Zion (59:1-21);
the glory of Israel (60:1-22);
the ministry of the Messiah (61:1-11);
Jerusalem a praise in the earth (62:1-12);
the day of vengeance (63:1-19);
the prayer of the remnant (64:1-12);
condemnation and glory (65:1-25); and
peace like a river (66:1-24).
This is the last of the three sections in the second part of Isaiah. Note the structure of these concluding nine chapters in the setting of the division and the whole book.
ISAIAH - THE SALVATION OF THE LORD
PART ONE: THE JUDGMENT OF GOD UPON ISRAEL (1-39)
PART TWO: THE COMFORT OF GOD FOR ISRAEL (40-66)
1. Deliverance of God's People (40-48)
2. The Suffering Servant as the Redeemer (49-57)
3. The Glorious Consummation (58:1-66:24)
3.1 Repentance Followed by Blessing (58:1-14)
3.2 The Coming of the Redeemer to Zion (59:1-21)
3.3 The Glory of Israel (60:1-22)
3.4 The Ministry of the Messiah (61:1-11)
3.5 "Jerusalem a Praise in the Earth" (62:1-12)
3.6 The Day of Vengeance (63:1-19)
3.7 The Prayer of the Remnant (64:1-12)
3.8 Condemnation and Glory (65:1-25)
3.9 Peace Like a River (66:1-24)
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1. REPENTANCE FOLLOWED BY BLESSING (58:1-14)
The closing section of the prophecy describes the glorious outcome that God has for Israel, the people of the Servant and God's channel of blessing to the world. There is a strong contrast throughout the section between the rebellious and the faithful, a contrast that is never entirely absent from any extended portion of the Word of God.
Verses 58:1-8
As at the very beginning of Isaiah, much of the worship of God by Israel was described as only formal or nominal at best and hypocritical and sinful at worst; so here the lesson is repeated that the outward forms of repentance do not necessarily indicate a change of heart. Fasting, unaccompanied by doing what is right, is not sufficient (v. 6). Practical righteousness is what God enjoins here (cf. James 1:25-26). The curse of Israel, and indeed of the church also, is outward conformity without inward transformation of life.
The Scripture gives assurance that when one fully trusts the Lord, He will give that metamorphosis (see Romans 12:2) that is needed so desperately. Young's comment is appropriate and helpful:
In the second half of the verse 3 the Lord states why He has not seen nor known their worship. They have combined worship with their own pleasure. On the day of their fast, when the heart should be directed in meditation toward God, they have found a time for their own pleasure (Edward J. Young, The Book of Isaiah, NIC, 3:417).
Verses 58:9-14
Participating in true worship will result in God's hearing and responding to their cry (v. 9). The setting alludes in some degree to the restoration of the land and the cities after the Babylonian captivity, but it undoubtedly also looks far ahead to millennial times. Delight in the Lord will cause His people to "ride on the heights of the earth" (v. 14) and to inherit what God has promised to the descendants of Jacob. The expression "For the mouth of the Lord has spoken" (v. 14) echoes the same declaration found in 1:20 and 40:5 and is one of the stylistic marks of Isaiah.
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2. THE COMING OF THE REDEEMER TO ZION (59:1-21)
Chapter 59 continues in the same vein as the preceding chapter.
Verses 59:1-15
What is it that causes the one who prays to feel that he is not heard? It is sin (v. 2). It is always true that the fault is not with God but with the one who calls on God. God is always ready to give the answer and to provide the deliverance. Paul makes somewhat extensive use of this chapter in Romans 3 in his summarization of the universal sinfulness of mankind apart from the grace of God.
After Israel's sins have been described, there is confession on the part of the remnant. Long after Isaiah's time (toward the close of the Babylonian captivity) Daniel prayed in this way, confessing the sins of the people, not as an outsider who was uninvolved but identifying himself with his people: "0 Lord ... we have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from Thy commandments and ordinances" (Daniel 9:4-5).
Verses 59:16-21
Since God could not find among the nation at this time those who could be true intercessors, He provided salvation in His sovereign grace and righteousness (v. 16). This leads to the same wonderful Person who has appeared in so many different ways in this incomparable prophecy of Isaiah - the Redeemer, the Lord Jesus Christ. At His first coming He provided salvation, but that salvation will not be applied to Israel nationally until He comes again - "A redeemer will come to Zion" (v. 20). The word redeemer is often used of a person who acts as a kinsman in taking care of his family. This Redeemer is related to mankind as has been intimated all through prophecy; He is Immanuel (7:14). He is God, but He is also man.
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3. THE GLORY OF ISRAEL (60:1-22)
Verse 60:1
Chapter 60 describes Israel's coming glory in the future messianic kingdom. The first three verses show the coming of the light. This exhortation is addressed to Jerusalem, which is seen as in deep darkness because of sin. Jerusalem is to reflect the light that comes from the Lord (cf. Malachi 4:2). It is reminiscent of chapter 9 and again speaks of the Messiah. Light and deliverance come through Him. As might be expected, there are also foreviews of the final fulfillment in intimations of the return from the Babylonian captivity. Paul uses the same sort of expression in 2 Corinthians 4:6 when he says:
"For God, who said, 'Light shall shine out of darkness,' is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ" (2 Corinthians 4:6).
Delitzsch comments about the opening of this paragraph: "Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the ground by inward prostration and partly overcome by the sleep of self security" (Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, 2:409).
Verses 60:2-3
Like the "Sun of righteousness" (Malachi 4:2, KJV) the Lord comes upon them as a rising sun, dispelling the "deep darkness" (Isaiah 60:2) of sin and ignorance, a worldwide darkness. Israel in the Kingdom age will fulfill the role God intended for her - to be the channel of His blessing to the whole world. From verse 3 some have inferred that the magi mentioned in Matthew 2 were kings, but the verse is not applicable to that event at the Lord's first coming; it is rather a reference to the salvation of the nations in the last days through restored Israel.
The mention of the glory of the Lord (v. 2) carries one back in thought to chapter 40 where also it was mentioned that "the glory of the Lord will be revealed" (v. 5). In this place there is the added thought that the light that falls on Israel will attract the Gentiles.
Verses 60:4-5
The exhortation to Zion in verse 4 is to lift up her eyes and turn them in all directions, for "she is the object sought by an approaching multitude" (Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, p. 411).
The chapter describes in some detail the homage that the Gentiles will pay to Israel. God's righteousness requires just retribution for the mistreatment accorded Israel in the past by many nations. Those who are in bondage to the terrible bias of anti-Semitism will not like what God says here.
You will "be radiant," God says (v. 5). The abundance described is probably of both persons and things.
Verses 60:6-7
Sheba (v. 6) is in southern Arabia and is noted as a source of gold. Kedar and Nebaioth (v. 7) were lands always rich in flocks and herds. A very vivid figure is used, as the sacrificial victims voluntarily give themselves up to sacrifice. Many commentators incorrectly put the church into the scene.
Verses 60:8-9
The figures at the beginning of verse 8 express swiftness. The answer to the question "Who are these?" is given in verse 9. It is a description of ships bringing back sons of Israel from distant places. It is as though the coastlands are waiting for the appointed signal from God. Tarshish cannot be positively identified, but it is seen as a great maritime center. Many take it as a region in southern Spain (cf. Jonah 1:3). The great fleet brings Zion's children from afar and with them a great treasure.
Verses 60:10-12
Gentiles will not only give their possessions, but will also be servants of Israel themselves in that glad day. Compare the thought of verse 11 with Zechariah 14:7 and Revelation 21:25. The Gentiles are led captive in a triumphal possession (v. 11; cf. 45:14). The welfare of the nations depends on their submission to Israel (v. 12; cf. Zechariah 10:1; 14:16-17).
Verses 60:13-18
"The glory of Lebanon" (v. 13) is its magnificent cedar trees, which apparently will be used in the building of the millennial Temple. The expression "the place of My feet" is in keeping with other passages where the Temple is called God's foot stool (cf. Psalm 99:5; 132:7; Lamentations 2:1; 1 Chronicles 28:2). As mentioned before, many proud and arrogant Gentiles are and will be offended by this plain language spoken by God Himself. Israel, which in its sinful rebellion has become a laughingstock and byword to many nations, will in that future day be addressed by the honorable name of "the city of the Lord, the Zion of the Holy One of Israel" (v. 14).
The remainder of the chapter describes the glorified city. The prosperity of restored Israel is comparable to the days of Solomon, but far better because it will not be accompanied by injustice or discontent (see 1 Kings 1:27; 2 Chronicles 9:20, 27).
Verses 60:19-22
Some take the promise of verse 19 as one of prosperity expressed in figurative language. However, it seems to be more than that; it is a promise of the presence of God (cf. Revelation 21-22). There seems to be here a blending of millennial conditions with the eternal state.
The Lord's promises are sure. He will bring to accomplishment what He has purposed. Astonishing changes are in store for this earth:
moral;
political; and
economic changes.
When God works His Sovereign purpose as described in these prophecies, Israel will be a witness to Himself as He intended it. When Israel becomes what it is supposed to be and the Gentiles assume their appointed place in relation to Israel, then there will be righteousness and peace in the earth. All of that depends on a Person, the Person who speaks in the next chapter.
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4. THE MINISTRY OF THE MESSIAH (61:1-11)
Chapters 61-63 form the heart of this concluding section of Isaiah's prophecy. In chapter 61 the Messiah's ministry is described; in chapter 62 the result of that ministry is seen in Israel's restoration; in chapter 63 the day of vengeance is announced and the prayer and praise of the believing remnant of the nation are given. In Isaiah, it is sometimes hard to know who is speaking.
4.1 The Anointed One Is the Lord Jesus Christ
At the beginning of chapter 61 the speaker tells us that He has been anointed. That is the root from which the term Messiah ("the anointed One") comes. The word anointed is the clue, and the New Testament is the proof that the speaker here is none other than the Lord Jesus Christ.
4.2 The First and Second Comings of the Lord Jesus Christ
In this passage there is again a blending together of the two advents of the Lord Jesus. The present age between the advents, the age in which we are living, is not the specific subject of Old Testament prophecy In fact, Peter explains that the prophets themselves were perplexed about the seeming contradictions in the predictions concerning "the sufferings of Christ, and the glory that should follow" (1 Peter 1:11, KJV). From observing that one can learn to look for the proper distinctions in prophecy. One also can see how fulfilled prophecies set the pattern for those yet unfulfilled.
This is the passage from which the Lord Jesus Himself read in the synagogue at Nazareth, as recorded in Luke 4:16-31. The way He did it and the statement He made about the prophecy ought to be conclusive proof that He Himself is the speaker in the passage. If one can cut through the murkiness of some of the commentaries that view this as only indirectly relating to Christ or through the outright darkness of those who refer it to the prophet Isaiah or the prophets generally - and that in the face of the New Testament evidence - one can then perceive the messianic picture.
In His reading the Lord Jesus read only a part of the passage, stopping in the middle of a sentence.
The reason for His stopping is obvious, for He followed His public reading of the Scripture by announcing, "Today this Scripture has been fulfilled in your hearing" (Luke 4:21). He had read only the part that was fulfilled that day; the remainder, having to do with the "day of vengeance of our God," was not being fulfilled at that time and will not be until the return of the Lord.
To leave out the future earthly kingdom, as amillennial commentators do, is to place prophecies such as this one in a kind of ethereal atmosphere in which one can see shadowy figures but can never come to grips with the realities of the situation. Ryrie comments:
The ministry of the Messiah at His first coming is described in Isaiah 61:1-2a and at His second coming in Isaiah 61:2b-3. In claiming to be Messiah, Jesus Christ read in the synagogue only that which applied to His ministry during His first coming (Luke 4:18-19). (Charles C. Ryrie, The Ryrie Study Bible, NASB, p. 1104)
This is the natural and logical way to interpret the passage - that Luke, under the guidance of the Holy Spirit, not only records that the Lord Jesus read the passage from Isaiah, but that He read only the part that Luke records, and that there is as much significance in what He did not read as there is in what He read. Scripture in other places has more to say about the day of vengeance, as will be seen in connection with chapter 63.
4.3 The Trinity of God
The Messiah says, "The spirit of the Lord God [Adonai Yahweh] is upon Me" (v. 1). Here the three Persons of the Godhead are mentioned together in the same brief clause:
the Lord God;
His Spirit; and
the Speaker, the Messiah.
Or in New Testament language:
the Father;
the Holy Spirit; and
the Son.
4.4 No Contradiction Between the Old Testament and New Testament
In connection with Isaiah's commission (Isaiah 6) it was shown that the Old Testament contains numerous intimations of the Trinity, although the full exposition of the doctrine is reserved for the New Testament. Progressive revelation is a reality, but not in the sense that liberal critics of the Bible suppose. There are no contradictions between later parts and earlier part; no correcting of previously recorded material. The progress is not from imperfection to perfection, for all the Word of God is perfect, but from incompleteness to completeness. Even without the New Testament, a careful reader of the passage could discern three personalities; the New Testament confirms Their identity.
4.5 The Lord Jesus Christ Has Been Given Fullness of the Holy Spirit
Some of the great heroes of Old Testament times could say that the Spirit of God was on them for the tasks to which God had called them (e.g., Judges 6:34), but none could say it in the same measure that this One could. The Lord Jesus Christ, the Son of God and Son of Man, is the One to whom the Holy Spirit has been given in all His infinite fullness, for there was never any hindrance of any kind in His life. His perfect humanity, completely subject to the will of the Father, is in view as well as His absolute deity. John says of Him: "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him" (John 3:34, KJV).
Verse 61:1
The amazing Speaker in the synagogue at Nazareth went on reading the Isaianic passage:
"Because the Lord has anointed me" (v. 1). At the baptism of the Lord Jesus the voice of God the Father came from heaven saying, "This is my beloved Son, in whom I am well-pleased" (Matthew 3:17), and the Holy Spirit descended in bodily form like a dove upon Him. He is the fulfiller of all the types (divinely appointed prophetic symbols) of anointing in the Old Testament - the anointing of prophets, of priests, and of kings. The application of oil to these officials was a symbol of their enduement of power by the Holy Spirit of God, equipping and enabling them for the offices into which they were being inducted.
4.6 The Lord Jesus Christ Is the Long-promised Messiah
As the Lord Jesus read those wonderful words from Isaiah's prophecy and began to comment on them, it is no wonder that "the eyes of all in the synagogue were fixed upon Him" (Luke 4:20). Here was something that could not happen often - a man was actually claiming to be the long-promised Messiah, so long prophesied and so long awaited. No doubt through the centuries others had made similar claims, but this Man was different. No one ever had or could have such credentials as He. There is no ambiguity here; there could be no misunderstanding of what He claimed. In fact, the New Testament is perfectly plain in describing how the religious leaders of His time were quite clear and quite right in their knowledge of what He claimed to be. For example, they said on one occasion that they wanted to condemn Him "for blasphemy; and because You, being a man, make Yourself out to be God" (John 10:33). In that respect they were much more intellectually honest than the humanistic, rationalistic theologians of today who allege that Jesus never claimed to be God. But they were mistaken in their response of Him and, as a result, stand utterly condemned in the light of His presence.
We can envision ourselves in a similar situation in our churches today. Suppose someone stood up in the assembly and said that he was the one referred to in an Old Testament prophecy that clearly implied deity. Would not this be an occasion for astonishment? Such an impostor would undoubtedly be ushered out!
There was something about this man in Nazareth's synagogue that distinguished Him from all imposters and misguided zealots. There was something about Him and His solemn claims that incited the admiration of even the most grudging critic: "And all were speaking well of Him, and wondering at the gracious words which were falling from His lips" (Luke 4:22).
Obviously He was no fanatic or wild-eyed dreamer, and just as obviously not a charlaton or pretender. There is no one who ever had the calmness and poise of the Lord Jesus. His clear and honest assertions demanded attention. In view of that, one might think His words would have been received with joy and thanksgiving. Here was the hope of many centuries; the long-foretold Redeemer was in their very midst. He was announcing the fulfillment of Isaiah's prophecy and by implication the whole body of prophetic truth.
But as He went on, animosity and opposition manifested themselves and began to grow. Finally, the people of Nazareth rose up in sinful wrath against Him and actually tried to kill Him by casting Him over a cliff. The hill of the precipitation, pointed out in Nazareth today, remains a mute testimony (whether the presently accepted hill is the actual one or not) to the corruption of the human heart apart from the grace of God.
Let us not think we are any better. It is often so in this world. Gracious words often arouse only the guilty consciences of men and cause them to want to harm the one who reminds them of their sin. Christ was demanding of those people - as He demands of us - not only acknowledgment of His claims but acceptance of His Person.
4.7 The Mission of the Messiah
The first three verses of chapter 61 tell of the mission of the Messiah, and what a wonderful mission it was! Here was One who:
brought "good news";
proclaimed a far greater deliverance than any deliverance from Babylon or other earthly enemies;
opened the prison house of sin and invited the poor prisoners to come out into the glorious liberty of the children of God';
announced "the favorable year of the Lord," a long, gracious "year" that is even now continuing; but
that same One will also bring "the day of vengeance of our God."
There is no doubt significance in the relative use of the terms year and day. The word year is used for the time of grace, because it is God's good pleasure to extend it (cf. 2 Peter 3:9) so that many more may come to the Savior. The word day is used for the time of judgment, as indeed it is often used in the prophets, particularly in the expression "the day of the LORD."
Verses 4-8 describe the benefits of the Messiah's mission to Israel. Both advents of Christ are in the narrative. When He came the first time He presented Himself to Israel as King by riding on a donkey (a symbol of peaceful rule).
Verse 61:2
The "favorable year of the Lord" has continued potentially for all - both Jews and Gentiles - who will accept and trust Him. But when He comes again, as He is pictured in Revelation 19, He will be riding on a white horse (a symbol of warfare). That this is correct is confirmed by the passage itself: "In righteousness He judges and wages war" (Revelation 19:11). When He comes in that "day of vengeance" (described in Isaiah 63, 2 Thessalonians 1, and in a number of passages in Revelation). He will also "comfort all who mourn" (Isaiah 61:2), no doubt primarily an allusion to the godly remnant in Israel who will see Him in His glorious second coming and accept Him with genuine mourning for their sins (Revelation 1:7). "Blessed are those who mourn," Jesus said, "for they shall be comforted" (Matthew 5:4).
Verse 61:3
That the allusion in the present Isaiah passage is particularly to Israel is indicated in verse 3 by the phrase "in Zion." Remember that Zion is Zion, not the church, certain creeds and catechisms, and many hymn writers to the contrary notwithstanding.
Verses 61:4-5
There may be a partial reference in verse 4 and following to the return from Babylon, but the I agree with Ryrie and others that the description is of "conditions in the millennial kingdom." One who takes these prophecies literally and visits the land of Israel today cannot but rejoice at the changes that are to come in that land. It holds great interest even now for the Christian because so many Bible heroes and heroines lived their lives for God there, and especially because it was the land of the Lord Jesus in the "days of His flesh." In that future day after the Lord Jesus has put down all opposition and reigns in personal presence and power, the land - although the same locale - will be almost unrecognizable because of the glories that will be bestowed on it, as Isaiah 62 testifies.
Verses 61:6-8
At Mount Sinai long ago God proposed to the people of Israel through Moses that if they would obey Him He would make them a "kingdom of priests" (Exodus 19:5-6). Israel failed, and what God at that time promised to Israel conditionally He later proclaimed unconditionally to the church (1 Peter 2:9). That does not mean that Israel has been completely and finally rejected. The Bible is full of promises of the restoration of Israel. After its long failure Israel "will be called the priests of the Lord" (v. 6). The following promises show how Israel is to be enriched in that coming millennial time. The mention of the "double portion" (v. 7) forms a contrast to the "double" that Israel will have received for all her sins (Isaiah 40:2).
Verse 61:9
Verse 9 indicates the effect of the Messiah's mission on the whole world, following its effect on Israel in the preceding verses.
Verses 61:10-11
There is genuine uncertainty among commentators about the identity of the speaker in verse 10. There are two possible interpretations:
Some contend that it is the same one as in verse 1, the Messiah Himself. He is identifying Himself with the godly remnant and speaking as their representative.
Others contend that it is the prophet Isaiah himself. They maintain that Christ is never spoken of as putting on "garments of salvation" or a "robe of righteousness," because He is the Savior who does not need salvation and is intrinsically and absolutely righteous; certainly not in need of being clothed with righteousness. They believe the Messiah is pictured as clothing Himself with the garments of the high priest (cf. Exodus 39:28 and Ezekiel 44:18).
Both point of views are possible. The readers are reminded to make their own judgments here.
These two closing verses of the chapter sing forth the joy of the Lord (cf. Philippians 4:4 and Habakkuk 3:17-19). The analogy of a wedding is used a number of times in Scripture. Righteousness and praise are truly from the Lord through His Servant, the Messiah.
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5. JERUSALEM A PRAISE IN THE EARTH (62:1-12)
This chapter describes the restoration of Israel in beautiful figurative language.
Verse 62:1
Who is the speaker here? Many commentators say it is Isaiah. Delitzsch takes it to be the Lord. Perhaps it is the Messiah as at the beginning of chapter 61. He is constrained to speak; it is as though He says, "I can not keep silent."
Verse 62:2
It is Jerusalem as God wants it to be keeping with the exalted character of Israel that will then be revealed. It will be the Lord's determination and designation. Delitzsch points out that the verb means "to designate in a signal and distinguishing manner" (Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, 2:435).
The Jerusalem described here will have come a long way from the "Sodom" of chapter 1. The new names that God will give to the city and the land will emphasize the contrast to their former forsaken and desolate condition.
Verse 62:3
Jerusalem will be a "crown of beauty in the hand of the Lord" (v. 3). God's original intention for Israel was that it should be both a priestly and a kingly nation. That intention will be fulfilled in the Millennium.
Verse 62:4
A contrast is drawn between "forsaken" (azubah) and "desolate" (shemamah) on the one hand and "My delight is in her" (hepsi-bah) and "married" (beulah) on the other. Azubah and Hephzibah were in use as actual names in ancient Israel, the former being the name of King Jehoshaphat's mother (1 Kings 22:42) and the latter the name of King Manasseh's mother (2 Kings 21:1).
Verse 62:5
The expression "your sons will marry you" (v. 5) is a rather strange figure of speech, yet it graphically conveys the thought that the land will be inhabited. As in Isaiah 51:16-21, Zion is seen as an abstraction separate from those who inhabit her.
Verses 62:6-7
The watchmen (v. 6) are the prophets and godly people in Israel. Delitzsch sees an allusion to the time after the Babylonian captivity and mentions the postexilic prophets Haggai, Zechariah, and Malachi, but the prophecy certainly goes far beyond that time. The idea of reminding the Lord alludes to the persistence of the "watchmen." They are reminding God of something He "appears" to have forgotten (cf. 43:26). God delights in having His people call on Him in that way. The true character of intercession is vividly brought out in verse 7 (cf. the parable of the importunate widow in Luke 18:1-8). People are told in the Scripture to pray for Jerusalem (see, for example, Psalm 122:6). It may seem incredible to some, but God's purpose is to make Jerusalem "a praise in the earth."
Verses 62:8-9
The Lord's "right hand" and "strong arm" are symbolic of His power and strength. His very character is at stake, for He has promised by an oath that He will restore Jerusalem. God's Word must be fulfilled, and no amount of spiritualizing or allegorizing can destroy the plain intent of it. Jerusalem cannot mean here the heavenly Jerusalem, much less the church. This Jerusalem is to be made a "praise in the earth." Here, as so often in Isaiah, the wheel has completely turned - judgment is past and comfort has come. God pledges His omnipotence to bring His promise to pass (cf. Deuteronomy 28:33, 51). Israel's crops will no longer be given to their enemies. Verse 9 speaks of prosperity with thanksgiving to God and of enjoyment in prosperity.
Verses 62:10-12
In verse 10 the prophet, speaking to Israel, tells the people to come out of Babylonian exile (cf. 48:20; 52:11), but as usual, the passage looks beyond the return from Babylon to the final regathering of Israel out of all nations. The expression "to the end of the earth" (v. 11) is conclusive. The figure of the "highway" is used (v. 10) to picture graphically the return of the people to Zion. The "they" in verse 12 refers to men in general, who in that future day will recognize God's purpose for Israel.
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6. THE DAY OF VENGEANCE (63:1-19)
Chapter 63 opens with a dialogue, or in modern terminology it might be called an interview. To the astonished question of the prophet, "Who is this?" the Messiah Himself answers, "I who speak in righteousness, mighty to save." The first three verses have an antiphonal character, bringing out vividly and dramatically by question and answers the person and work of the One to whom attention is directed.
The first six verses speak of judgment by the Messiah on Edom, which is chosen as representative of Israel's enemies in general (cf. 34:6). Delitzsch comments:
Babylon and Edom are always to be taken literally, so far as the primary meaning of the prophecy is concerned; but they are also representative. Babylon standing for the violent and tyrannical world-power, and Edom for the world as cherishing hostility and manifesting hostility to Israel as Israel, i.e., as the people of God (Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, 2:444).
Verse 63:1
In the opening question the prophet seems to be asking a third person about the approaching One from Edom and Bozrah. But the coming One answers for Himself. Some have identified paronomasia here because Edom means "red" and Bozrah is related to the word for "grape gatherer." The coming One links righteousness and salvation. This is Christ in His second coming.
Verses 63:2-4
After His reply the prophet addresses Him directly (v. 2). The further reply (v. 3) is often misunderstood and misinterpreted. The figure has often been misapplied to the death of Christ on Calvary, as though He were covered with His own blood. It is true that He suffered and died alone, but that is foreign to this context. The blood in this instance is clearly the blood of His enemies. It is a picture of judgment by Christ returning in power as He tramples His enemies in His wrath. This is a graphic representation of the ''day of vengeance" (v. 4), previously mentioned in 61:2, but purposely omitted by the Lord Jesus in His reading in the synagogue at Nazareth.
By the time of this fulfillment the "acceptable year" (KJV) will be over; the Savior will have become the Judge. Some of the imagery of the book of Revelation is drawn from this chapter (see Revelation 14:19; 19:13; cf. Haggai 2:16 and Joel 3:13). This mention of the winepress in Revelation 14 and the portrayal of the coming of Christ in glory in Revelation 19 are echoes of this passage. The latter portion says: "And He is clothed with a robe dipped in blood; and His name is called The Word of God" (Revelation 19:13).
The "year of redemption" (v. 4), which is so closely linked with the "day of vengeance," is the long-awaited redemption of Israel that will result also in the establishment of the millennial kingdom and the lifting of the Adamic curse from the earth (cf. Romans 8:21). Delitzsch and others refer this action to Jehovah, but it seems more accurate to apply it to the Second Person specifically, as the New Testament indicates (cf. John 5:22). Obviously, the ineffable Name - Yahweh - belongs to each and all of the Persons of the Godhead.
Verses 63:5-6
This is a direct intervention of God in the af fairs of men and of the earth (v. 5). It is ordinarily said that God works now through His providence, which is an indirect working. In that future time He will work directly and immediately through His judgment. Therefore, that coming time is called in scores of Old Testament passages "the Day of the LORD."
Seeing that in the context of the whole of Scripture one can appreciate the prophetic import of such passages as Psalm 2: 'Thou shalt break them with a rod of iron, Thou shalt shatter them like earthenware" (Psalm 2:9).
Verses 63:7-8
A new section begins with verse 7, praise from the godly remnant for the many blessings that God has bestowed on Israel. It is not incongruous to find the foregoing stern picture of judgment followed immediately by the mention of "the lovingkindness of the Lord." Some indeed would see only one side of the truth; misconstruing the love of God, they would deny or overlook His holiness. But right cannot triumph unless wrong is put down. And we live at present in a world of wrong. It would be most incongruous if the Savior were not ultimately the Judge. Furthermore, in His judgment He is not harsh, arbitrary, or cruel, but is still the longsuffering merciful, and gracious God. But grace that is spurned can lead only to judgment.
Verses 63:9-11
The judgment of evildoers will result in deliverance for the oppressed people of God. Hence this song of God's lovingkindness. There is in these verses a review of some of Israel's history, evidently in particular of the deliverance from Egypt with all its accompanying miracles and displays of God's power and glory. God is seen as sympathizing with His people in all their afflictions, feeling the afflictions as though they were His own. The "angel of His presence" (v. 9) seems to be the Angel of Yahweh, generally understood to be a theophany "He lifted them and carried them" fits the Sinai experiences of Israel; likewise, the rebellion mentioned here is descriptive of the response of the unbelieving and complaining multitude of that time (cf. Psalm 78:40). That it is not restricted to that one time period seems clear from verse 11.
Verses 63:12-14
Often in the Old Testament the deliverance at the Red Sea is set forth as a measure and standard of God's power (cf. Psalm 77:20; Micah 6:4). Here a comparison is drawn between what God did in delivering lsrael from Egypt in Moses' time and what He will do in delivering them from all nations in the end time. The crossing of the Red Sea ("as on thy land," Hebrews 11:29, KJV) is again referred to in verse 13. The entrance into the Promised Land is described in a beautiful figure. Delitzsch calls attention to how the people and their flocks and herds "rested and were refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the streams and grasslands of the valley" (Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, 2:459).
Verses 63:15-16
The praise of the remnant leads to the prayer that begins in verse 15. The ground of the prayer is that God is the Father of the nation (v. 16; cf. Exodus 4:22; Deuteronomy 32:6). Obviously, Abraham and Jacob would not disown the nation. Even if they were present and disowned the nation, God would not give up His people.
Verses 63:17-19
In the prayer, the people transfer to God the responsibility for their plight, but He has only withdrawn His rejected grace. That is analogous to what God told Isaiah (Isaiah 6) when He indicated the prophet would have a hardening ministry. Israel's time of enjoyment of the land was comparatively short when compared to the long dispersion. So severe has been the judgment that the relationship between God and Israel seems not only to be broken off, but never to have existed. The climax of the prayer, which comes at the beginning of the next chapter, is the expression of a strong desire for God to manifest Himself.
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7. THE PRAYER OF THE REMNANT (64:1-12)
The first verse of chapter 64 in English versions is the last part of 63:19 in the Hebrew text. Yet it fits most suitably with what follows.
The closing chapters of Isaiah (64-66) contain a mingling of condemnation and glory in a nanner the careful reader of the Prophecy has become accustomed to. The great panorama of the second part of the book sweeps before us in its portrayal of deliverance from Babylon as a foretaste of an even greater deliverance; in its description of the Messiah, the Servant of the Lord, through whom deliverance comes; and in its building up to this climax of the glorious future for the nation of Israel. All the blessing is through the Servant, who is also the avenger, the executor of the wrath of God. Chapter 64 continues the aspirations of the godly remnant of Israel; chapter 65 contains the answer of the Lord to their prayer; and the concluding chapter describes God's final judgments in the restoration of Israel and vengeance on the transgressors. There is no suspense in this story for one who follows it from the beginning, for the end is fully known. But each time the story is retold and the dominant themes are repeated, there is a new impact on the soul.
Verse 64:1
The members of the godly remnant of the nation, acutely aware of God's almighty power in the past history of the nation, express their earnest longing for a repetition in their own time: "Oh, that Thou wouldst render the heavens and come down" (64:1).
Verse 64:2
That may be thought of as a universal longing of God's people through the ages. Even though believers know that they walk by faith, not by sight (2 Corinthians 5:7), there is somehow always the desire for sight, for observing God's intervention in human history. We are aware of His providential dealings, but we want also His immediate judgmental dealings. Other Scriptures carry the refrain "How long, 0 Lord?" (cf. e.g., Revelation 6:10). Now the nations mock at the thought of God; then they will "tremble at His presence" (v. 2). Ryrie speaks of that as "the kind of prayer Israel will pray during the Tribulation days" (Charles C. Ryrie, The Ryrie Study Bible, NASB, p. 1108).
Verses 64:3-4
Those who pray know that God is able and that the things of God are far beyond human experience and understanding. Paul, under the guidance of the Holy Spirit, makes use of the thought of verse 4 in what he writes to the Corinthians: "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him'" (1 Corinthians 2:9).
Does that mean we can never know those things? Not at all: "For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God" (1 Corinthians 2:10).
Verse 64:5
As always, the godly identify themselves with the nation at large and confess their sin to God (v. 5). They acknowledge that God's judgments have come because of sin, as Daniel did in Babylon near the close of the captivity (Daniel 9:3-11).
Verses 64:6-7
The righteous deeds are likened to soiled garments that are thrown away as useless (v. 6). The last part of verse 6, which speaks of the wind taking them away, is reminiscent of the description of the ungodly in Psalm 1: "But they are like chaff which the wind drives away" (Psalm 1:4).
Somehow those who know God best are most conscious of their own sinfulness. Isaiah himself found that to be true (Isaiah 6). Those in this passage who confess their sin know they cannot base their appeal to God on any merit of their own - that indeed they have no merit at all. Even their righteous deeds are worthless in God's sight. On what then can they base their appeal?
On the only ground that anyone can ever find in any dispensation under any circumstances - the mercy and grace of God.
Verses 64:8-9
God is addressed as the Father of the nation and as the Potter who has fashioned the clay (cf. Jeremiah 18:6; Romans 9:21-24). This figure emphasizes the absolute right of the Lord to do whatever He pleases with His people. The remnant in their prayer of confession know they have no rights before God, but they are not asking for rights (that would result in condemnation) but for God's mercy - His lovingkindness.
Verses 64:10-12
The desolation of Zion and Jerusalem must be taken literally. They are mourning the destruction of the city and especially the beautiful Temple that Solomon had built so long before.
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8. CONDEMNATION AND GLORY (65:1-25)
Verse 65:1
In His reply to the prayer of the remnant God brings out the fact of Israel's rebelliousness. The Gentiles, who were far off where privileges were concerned, were actually seeking God (v. 1), while His special people Israel were rebelling against Him.
Verses 65:2-7
The description of the people of Israel here (v. 2) is similar to that in the very first chapter of the prophecy (1:2). God reiterates His purpose to recompense their rebelliousness. Their self-righteousness, self-deceit and hypocrisy ("holier than you," v. 5) are characteristic of their sinful attitude. While professing holiness they lived godless lives, disobeying even the most elemental of God's commandments. They also were engaging in idol worship, in the forbidden practice of seeking communication with the dead (as in modern spiritism), and in breaking the dietary laws that God had given to Israel. That is only a representative list of their transgressions.
The Holy Spirit's application of the opening verses of this chapter, as it is seen in the New Testament, is instructive:
And Isaiah is very bold and says, "1 was found by those who sought Me not, I became manifest to those who did not ask for Me." But as for Israel He says, "All the day long I have stretched out My hands to a disobedient and obstinate people." (Romans 10:20-21)
God's stretching forth His hands (obviously an anthropomorphism) is a clear indication of His personal strong desire for the love and obedience of those people whom He has chosen.
Verses 65:8-10
Yet as the New Testament application goes on to show, that does not mean God has cast away His people (Romans 11:1-6). There is always the remnant, the true Israel, the godly "tenth" that "shall return" (Isaiah 6:13, KJV). That remnant is in view in verses 8-10. God will not "destroy them all," but will "bring forth a seed" to inherit the promises.
Verses 65:11-16
The succeeding verses paint the contrast of condemnation and glory. Addressing the rebellious and ungodly, God shows how their judgment is in contrast to the blessings on His servants (vv. 13-16). A series of five striking contrasts, the first four introduced by the emphatic exclamation "Behold!" stresses the coming glories and the coming condemnation.
Verses 65:17-24
The chapter closes with further description of kingdom blessings. Some difference of opinion exists about the mention of "new heavens and a new earth" (v. 17). Is that a reference to the millennial kingdom or a look ahead into the eternal state?
Undoubtedly, the greater part of the description in the paragraph pertains to the Millennium, for death will still be a reality in the time described, even though the life span will be greatly increased (v. 20). No doubt Ryrie's thought is appropriate: "A description of the millennial kingdom, which is preliminary to the new heavens and a new earth (v. 17)" (Charles C. Ryrie, The Ryrie Study Bible, NASB, p. 1110).
It is difficult to understand the amillennial commentators who do not believe in a literal, earthly kingdom of the Messiah but nevertheless talk about a messianic age. Obviously, they cannot carry the existence of death into heaven. But what do they mean by the messianic age? If this present age is the messianic age, as some avow, we are not seeing the results pictured here. Young, whose commentary is a work of brilliant scholarship, is understandably sparse here.
One can only conclude that according to that interpretation this can only be an idealized, nonliteral set of events. What we need to see is that a full-orbed interpretation of Scripture must be based on literalism, and that God's total plan of redemption includes not only the salvation of a great multitude of individuals but also the redemption of this ruined earth (Romans 8:21). The successful dominion over the earth by the Lord Jesus Christ must replace the dominion lost by Adam's fall. On this same planet where the first Adam failed, the last Adam must assuredly succeed. "For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death" (1 Corinthians 15:25-26).
The Scriptures are clear that in the Millennium there will be the resurrected, glorified saints both of the Old Testament time and of the church age who will be associated with the Lord Jesus in His reign over the earth, as well as the unglorified subjects of the kingdom. The latter will be the "sheep" on the Lord's "right hand" described in Matthew 25:33-34 as living on earth at the Lord's return in glory to whom He says:
"Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).
For the unglorified the natural processes of life and of death will go on, for this is an earthly, not a heavenly setting, although conditions will be much more favorable for living than ever before because the Lord Jesus will be personally reigning over the earth and Satan will be bound. Israel will be the leading nation of the earth and will partake of the blessings enumerated in Isaiah and in other parts of Scripture.
Verse 65:25
The closing verse of the chapter (v. 25) carries one back in thought to the similar description of the Millennium in Isaiah 11. To view this as merely an idealized portrait of spiritual conditions is to do injustice to the straightforward statement of Scripture. It will be a glorious day when these words are fulfilled: "They shall do no evil or harm in all My holy mountain." As in chapter 2 and elsewhere the "mountain" refers to God's kingdom and the various references to it show that it will be a universal kingdom. Carrying out that same thought, Daniel speaks of the stone that "became a great mountain and filled the whole earth" (Daniel 2:35).
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9. PEACE LIKE A RIVER (66:1-24)
The closing chapter 66 describes the "peace like a river" (v. 12) that will characterize the Lord's kingdom.
Verse 66:1
Its opening verses were quoted by Stephen in his address before the Jewish Council (Acts 7:49-50) to bring out the truth of God's omnipresence. God cannot be contained in any building, no matter how magnificent (Acts 17:24). Solomon realized that when he dedicated the Temple to God (1 Kings 8:27; 2 Chronicles 2:6; 6:18).
Verses 66:2-9
The ungodly are warned that because of their continuance in sin their very sacrifices to God at the Temple are sinful (v. 3; cf. Isaiah 1:12-15). As Ryrie says,
"Ritualistic offerings apart from a change of heart (v. 2) are as abominable to God as murder or offering unclean animals" (Charles C. Ryrie, The Ryrie Study Bible, NASB, p. 1111).
Verses 66:10-17
Those who have the interests of Jerusalem at heart are called upon by God to rejoice with her in her glory. The Lord promises that He will "extend peace to her like a river" (v. 12). Along with that peace, however, is the Lord's indignation toward the unrepentant and unbelieving. He will "execute judgment by fire" (v. 16).
Verses 66:18-21
God's glory will be declared among the nations.
Verses 66:22-24
The closing verses of the book give the solemn warning of the destiny of God's enemies. The Lord Jesus alluded to the last verse of Isaiah in describing the eternal punishment of the lost (Mark 9:48).
God's glory is certainly seen in the book of Isaiah. From beginning to the end He is exalted. The believer can rejoice in the salvation of the Lord, which will ultimately be extended to the ends of the earth.
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10. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY
An Introduction to the Old Testament Prophetic Books, Chapter 6, Moody Press: Chicago, 1986 Edition, by C. Hassell Bullock.
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